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"And they painted on the ^rave-posts 
Each his own ancestral totem, 
Each the symbol of his household." 

— Longfellow. 



[Copyright] 




THE TOTEM POLES IN STANLEY PARK 
The Totem in the centre is 40 feet in height 



PREFACE 



The object of this little book is two-fold: first, to 
tell all who visit Vancouver's wonderful Park something 
about the totem poles that have been erected there ; and, 
secondly, to tell something of the Association that is re- 
sponsible for their erection. 

It is no easy task to interpret for the white man of 
to-day the strange relics of a vanishing race. The Art, 
Historical and Scientific Association of Vancouver has 
made it possible (in a measure) to preserve in print the 
strange histories that are locked up in the native hiero- 
glyphics that adorn the totem poles of the Coast Indians. 

It is hoped that the present work will help visitors 
and tourists to a sympathetic understanding, and appre- 
ciation, of the art of the native Indians ; also that the 
Art, Historical and Scientific Association of Vancouver 
may enjoy a wider co-operation than has hitherto been 
possible. 

In its preparation, help has been derived from many 
sources. 

Smithsonian Reports, Encyclopedias, etc., have been 
freely consulted. 

Among those to whom I am indebted for assistance 
are Rev. S. S. Osterhout, Ph. D. and INIr. Denys Nelson, of 
Vancouver; Rev. A. W. Corker, and Mrs. Jane Cook, of 
Alert Bay; and Mr. George Hunt, of Fort Rupert. 



INTRODUCTION 

By Harlax I. Smith 
The Dominion Archaeologist 



The entix'e Pacific Coast of Canada, as well as the 
country to the south extending beyond the Columbia River 
and to the north as far as the Eskimo area, was the home 
of many aboriginal tribes of Indians. They spoke a num- 
ber of distinct languages which may be grouped into no 
less than five great linguistic stocks, but their culture, gen- 
erally speaking, was the same. 

This culture was characterized chiefly by the follow- 
ing features : an extensive use of cedar products ; their de- 
pendence on the sea as the principal means of transport 
and for their staple foods, such as salmon and clams ; an 
overwhelming desire for rights to privileges of various 
sorts, such as being known as rich, important and a mem- 
ber of various societies ; and an intricate art found only in 
this area. 

The principal vehicles of this art were weaving, tat- 
tooing, painting and carving. There were, as elsewhere, 
inferior and superior artists. The best of this art is appre- 
ciated by our own greatest artists ; it has already contribu- 
ted to our industrial arts and will do so to an even greater 
extent in the future. For this reason it has become of 
economic importance. 

In the finer examples of the art of these people the 
lines are usually shaded and flow from one element into 
another at a tangent. The figures are not apt to be circles 
or ovals, but one side is usually set at a different angle 
from the other, and cacli curve differs from its neighbor as 

Page Nine 



the result of a definite purpose. The inferior Indian artist 
often failed in this technique, as do most of us who attempt 
to copy their work. 

The most widely known objects of this art and culture 
are the totem poles which were formerly very numerous 
in this area. 

The Art, Historical and Scientific Association of Van- 
couver, in collecting and caring for examples of this art, 
is performing a valuable service which will be appreciated 
more and more now that its usefulness has become recog- 
nized by the commercial world as well as by the student. 

The preservation of objects which give people, espe- 
cially children, an opportunity to study this art, and in- 
struction in the results of research by means of exhibits, 
lectures and motion pictures are precisely the activities so 
wisely forseen by that great Englishman, George Smith- 
son, when he gave his fortune to the United States to be 
devoted to "the increase and diffusion of knoAvledge among 
men." 



Page Ten 



The Totem Poles in Stanley Park 

Vancouver, B. C. 

CHAPTER I. 
A. H. S. 



The letters "A. H. S." are achieving a wider sig- 
nificance every day. They stand for the Art, Historical 
and Scientific Association of Vancouver. This is the Asso- 
ciation which is responsible for the erection of the totem 
poles in Stanley Park. It is only natural that a brief 
sketch of the A. H. S. should precede any account of the 
poles in the Park. Ever since its formation in 1889, the 
Association has been closely identified with the Vancouver 
Museum. It was designed as a memorial to Captain Cook. 
The A. H. S. owes its origin to a letter written by Mr. 
Hyde Clark, D.C.L. The letter was written in the year 
1887, and addressed to Mr. Clark's cousin, Mrs. S. Gert- 
rude Mellon. It was then passed on to the late Hon. F. L. 
Carter-Cotton. Suggestions in this letter led to the forma- 
tion of an Art Association. This was in '89. In that year 
the Museum was practically founded. The founders had 
in mind educational work, fostering appreciation of Art ; 
also a collection of native work, having value as Art, or 
historical material. The Association kept itself alive by 
giving Art lessons, and gradually collecting exhibits, until 
189-i. The only sui'viving founders are Mrs. Mellon, Hon- 
orary Vice-President of the A. H. S., and Mr. Ferris, Sec- 
retary of the Association and Curator of the Museum. 

Page Eleven 



It must not be forgotten that the founding of an Art 
Association, soon after the "big fire," created Httle ex- 
citement in British Columbia. In the young and growing 
Port of A ancouver, dollars and real estate were uppermost 
in the minds of the people. But, although it was not 
realized at the time, the founding of an Art Association 
was an event of deep significance. It was calculated to 
grow in spite of public apathy. Its seed was in itself. 

A public meeting was called in April, '94?, and the 
present Association came into being. The collection of 
exhibits and effects of the old Art Association was trans- 
ferred to, and became the property of, the present Asso- 
ciation in May, '94. Four years later, appreciation of the 
work done was shown by the City Council. A small grant 
was made. Since then, by means of an annual civic grant, 
and a commendable policy of "self-help" on the part of the 
Association, more adequate expression has been given to 
the original aims. 

In 1903 the City of Vancouver entered into an agree- 
ment with the Association (as owners and custodians of 
the Museum) to provide suitable premises to house the 
ffrowins: collection of exhibits, and for the establishino; of 
a Public Museum, which should be under the direction of 
the Association. Two years later the Museum was installed 
in its present quarters in the Carnegie Library Building; 
but to-day the space is far from adequate for the needs 
of the Museum. 

The activities of the Association are many, em- 
bracing, as they do, the provinces of Art, History and 
Science. 

In the field of Art, special effort has been made to 
secure a collection which shall be in itself a record of the 
discovery and progress of the Far West. The tourist can 
see from what small beginnings the Port of Vancouver 
has grown. Portraits of great explorers and early pioneers 
reveal links in the history and continuity of the great 
Empire to which we are proud to belong. Of late years 
steady efforts have been directed to the assembling of a 

Page Twelve 



representative collection of native relics and handicraft. 
Considerable progress has been made in that direction. 
Much still remains to be done. Good examples of Indian 
work are rapidly becoming scarce. Progress has also 
been made in the collection of native work and handicraft 
from other parts of the Empire, and from other countries, 
so that for purposes of comparison, or contrast, our 
^Museum contains valuable specimens and exhibits from all 
over the world. 

Time and attention, and considerable space, have been 
devoted to the department of History. Valuable records 
have been preserved. Since IHQ-t numerous public lectures 
have been given. These have been delivered by competent 
lecturers, and cover a large range of subjects in Art, 
History and Science. A number of these lectures have been 
published, and are of great educational value. Since 1916, 
the Association has been affiliated with the Institute of the 
University of British Columbia. 

Careful arrangement of the Scientific exhibits makes 
them invaluable to the student. Native flora and fauna 
are well illustrated. The collection of minerals is especially 
important. 

But perhaps the most ambitious scheme the Directors 
of the Association have yet taken in hand is the erection 
of a model Indian village in Stanley Park. This is designed 
to give to the present and succeeding generations an 
adequate conception of the work and social life of the 
aborigines before the advent of the white man. This pro- 
ject will be further explained and illustrated in these pages. 

The idea of an Indian village in Stanley Park was 
first suggested three or four years ago at one of the 
monthly meeting of the Directors of the A.H.S. For a 
time the matter remained in abeyance. Later, it was sug- 
gested that some old, deserted village should be purchased, 
transported to the proposed site, and re-erected. This 
plan was ruled out as impracticable. But it was decided 
to obtain accurate data as to style and methods of putting 
together, for, like Solomon's temple of old, Indian build- 
ings were held together without the aid of nails, before 

Page Thirteen 



the white man suppHed them. For this purpose Director 
H. E. C. Carry of the A. H. S. was sent North, to secure 
all available information from first-hand sources. 

The following extract will give some idea of the diffi- 
culties to be encountered in the reconstruction of the prac- 
tically extinct Indian dwellings. It was taken from a re- 
port by the late G. M. Dawson, D.Sc, A.R.S.M., F.G.S. 
Although it refers to the Haida Tribe, it applies with 
equal force to Kwakiutl Indians, among whom Mr. Carry 
studied. Dr. Dawson was amongst the Haidas in 1878. 
The Report is to be found in the publications of the 
Geological Survey of Canada, 1878-79. After commenting 
on the neat and substantial way in which the Haidas built, 
and describing their customs, he goes on to say : 

"The permanent villages of the Haidas are much 
reduced in number, in correspondence with the rapid de- 
crease of the people themselves. Those villages least favor- 
ably situated as fishing stations, or most remote from 
communications, have been abandoned, and their people 
absorbed by others. This has happened especially on the 
tempestuous West Coast of the islands, where there is now 
but a single inhabited village. Even those still occupied 
are rapidly falling into decay ; the older people gradually 
dying off; the younger resort more and more to Victoria, 
and are beginning to despise the old ways. Many houses 
have been completely deserted, while others are shut up 
and mouldering away under the weather. . . . 

"The carved posts, though one may still occasionally 
be erected, are as a rule more or less advanced towards 
decay. 

"A rank growth of weeds in some cases presses close 
up among the inhabited houses, the traffic being not suffi- 
cient to keep them down. In a few years little of the 
original aspect of these villages will remain, though at 
the present moment all their peculiarities can easily be 
distinguished, and very little imagination suffices to picture 
them to the mind as they have been when swarming with 
inhabitants dressed in sea-otter and seal skins." 

Page Fourteen 



That was more than forty years ago. It requires 
little effort of the imagination to satisfy the mind that 
no single, pure example could now be found standing, and 
In a fit condition to be removed and re-erected. After an 
exhaustive search through half-a-dozen Kwakiutl Indian 
villages, Mr. Carry did not find a single house that would 
exhibit the details of the old-time architecture. In many 
cases certain details were pointed out as of ancient order. 
From one old man, George Hunt — of whom Professor 
Franz Boas speaks as taking a deep interest in everything 
pertaining to the ethnology of the Kwakiutl Indians, and 
who is a recognized authority — much valuable information 
was derived. Thus it is confidently believed that the Asso- 
ciation's plans and specifications will bear the closest 
scrutiny. 

The totem poles that already adorn the Park are an 
earnest of the larger scheme the Directors of the A. H. S. 
have in mind. It is the intention to engage Indian carvers, 
and artists, and builders to erect the Lodges. Every care 
will be taken to prevent anything that cannot be vouched 
for by the best authorities as being in accordance with the 
ancient usage of this tribe. All structures will be of wood, 
therefore subject to decay; but only sound, live cedar will 
be used (creosoted, where possible), so that the maximum 
of durability will be assured. 

The Kwakiutl Indians inhabit the North-East quar- 
ter of Vancouver Island ; on the Mainland, they are to be 
found North of this almost as far as the Skeena River, 
where they border on the territory occupied by the 
Tsimshian Indians. The proposed village, and the totems 
already erected, will represent the work of the Kwakiutl 
Indians in particular, and the Coast Indians in general. 
The totem is an indication of an old and wide culture. It 
points to the past. The past illuminates the present. We 
propose to devote a chapter to "Totems in General" be- 
fore describing, in detail, the particular poles to be seen 
In Stanley Park. 



Page Fifteen 



CHAPTER II. 

TOTEMS m GENERAL 



As we have said in our preface, it is no easy task to 
interpret for the white man to-day the strange rehcs of 
the past. It is still more difficult to write with certainty 
on the origin of Totemism. In the present chapter we 
shall try to describe, briefly, how Totemism originated ; its 
significance among primitive peoples ; and, lastly, how the 
totem was built up. A brief list of references consulted 
will be found at the end of the chapter. 

The derivation of the word "totem" is full of mean- 
ing. It is derived from "ototeman," which, in the Ojibwa 
and cognate dialects, means "his brother-sister kin." This 
Indicates the meaning of the word. 

In Hastings' Dictionary of Religion and Ethics, the 
following five characteristics of Totemism are noted: 

(i) Clans are united by kinship, real, or fictitious. 

(ii) Each clan is distinguished by the name of some 
species of animal or plant, or some natural 
phenomenon, such as sun, rain, 
(iii) Between the name-giver and each member of 

the clan there is a mystic relationship, 
(iv) The name-giver is the subject of "religious" 
emotion. It is also the subject of tabus, or 
prohibitions, and, subject to certain limitations 
(ceremonial or in self-defense), may not be in- 
jured, or killed, or (where eatable) eaten. 

(v) Members of a clan are entitled to mutual de- 
fense, protection, and resentment of injuries. 
Marriage is not permitted within the group. 

Page Sixieen 



Any one familiar with these five points will have a 
clear idea of the meaning of Totemism. But, for a work- 
ing definition, we will turn to Professor Hill-Tout: "be- 
lief in guardian spirits." 

The origin of Totemism has been the subject of much 
controversy. We are not concerned with the controversy, 
but we are concerned with the results. The "findings" are 
of two kinds : mythological, and scientific. 

The former need not detain us long. The aborigines 
of Australia and North America may regard them as tra- 
ditions ; but we regard them as myths, pure and simple. 
Yet they are not without some value. 

Certain tribes of Australia held that, when the world 
was 3^oung, fathers, mothers, brothers and sisters inter- 
married. The result soon became apparent. The race 
began to decay. To remedy this, the Chiefs assembled and 
prayed to the Good Spirit that the evil might be averted. 
The Good Spirit then indicated that divisions should be 
made in the tribe. Each branch received a distinctive name. 
The names corresponded with various objects, animate and 
inanimate (emu, dogs, rain, etc.). Individuals were then 
required to marry outside their group. 

Others again (e.g., certain of our Coast Indians) 
believe that the first totem was miraculously sent to them. 
It came floating on the bosom of the ocean, and, by some 
great power, was directed to these coasts. 

These traditions appear to have been widely held ; but 
no controversies raged over them, as over the widely dif- 
ferent theories proposed by ethnologists. 

Professor Hill-Tout tells us that among the coastal 
tribes the personal totem has largely given place to the 
family, or the clan, totem. It marked a crisis in the life of 
a young brave when he selected his totem. He appeared 
before the Shaman, or Medicine Man, and, after certain 
"penance," withdrew himself to the solitude of the forest. 
There he remained indefinitely — days, months, even years. 
In pursuance of his vows, the young brave would subject 
himself to repeated fasts, and, by "subduing the flesh," 
would achieve the desired psychic state, in which visions 

Page Seventeen 



became the normal. Others, after a less rigorous pro- 
cedure of shorter duration, adopted as their totem the 
first beast, bird, fish or reptile that their eye lighted on, 
after the conclusion of a period of solitude and fasting. 
To the young brave the totem was more than a mere sign, 
or symbol, or badge, or emblem, or crest. Henceforth 
there was a mysterious, mystic union between the brave 
and the spirit of his totem. That spirit was his friend. 
Save in self-defense, he would not injure the beast, bird, 
fish, or reptile that gave him his totem. 

There is much to support the theory that the totem 
group was originally the family group. The totem becomes 
full of meaning when we remember that the Indians still 
regard it as the ancestor of the whole group. This has 
been called "incipient Darwinism." Certainly it does 
appear as a hazy vision of what we to-day regard as 
scientific truth. It seems to point to the animal origin of 
man. Of course, in the light of present day knowledge, it 
is easy for us to see in ancient myths the germs of scientific 
truths. If we knew more about the dark ages in which 
these strange tales were born, we should be less in the dark 
about them. One cannot help recalling cognate stories of 
other peoples who believed that gods appeared in the 
forms of animals and birds. Mr. Andrew Lang has in- 
geniously traced the totem group back to the family 
group. His theory takes us back to the days when the race 
was in its infancy (?). Before the tribal custom became 
law, scattered families wandered up and down the earth. 
Man had not yet evolved from the brute stage. Yet even 
in the earliest times certain primal laws asserted them- 
selves. A family in these days consisted of a male, several 
females, and their offspring. Over this group the "family 
chief" was supreme. His word was law. He commanded 
obedience. When the young sons grew up they would be 
expelled from the group. Otherwise, they might challenge 
the "old man's" authority. The expelled member of the 
family would afterwards challenge the lord of some other 
group. The race was to the swift. The battle was to the 
strong. These were savage days. Time wrought changes ; 

Page Eighteen 



for, as the race advanced, the mother instinct became more 
and more pronounced. At length it was permitted for a 
son to remain in the family group, but he still had to look 
elsewhere for his love. Thus, according to Mr. Lang, 
originated the primal law, "Thou shalt not marry within 
the group." There is, therefore, a wide difference between 
the mythological and the scientific explanation of the 
origin of totemism, but in practice the results remain very 
much the same. 

Family totems were handed down from generation to 
generation. The method of descent may seem peculiar to 
us moderns. The familiar phrase, "from father to son," 
represents a fairly advanced state of evolution in Society. 
We of to-day regard families as descended from both 
parents. But in early times, and among primitive peoples 
still, it is reckoned otherwise. In the earliest form — matri- 
lineal descent — the mother's eldest brother is the head of 
her family. He has control of her offspring. This is com- 
mon among many of the Coast tribes to-day. The father 
is not considered as belonging to the family at all. 
"Father-descent" is a later stage. Where patrilineal 
descent is the rule, the mothei-'s relations are not consid- 
ered family kin. The method of descent was an important 
factor in determining the totem. 

Since Totemism requires that members shall not 
marry within their group, the totem may be regarded as a 
crude indication of social history. Among the Coast In- 
dians of North America there are four well-defined families 
in each clan. For example, among the Tsimshian, who live 
just North of the Kwakiutl, we find the following four 
divisions running through all the tribes. Each has its own 
crests : 

1. Laks-giak, having eagle, beaver, and halibut, etc., 
on totems. 

2. Lak-gibau, having wolf, heron, and bear, etc. 

3. Kish-poot-wadda, having fin-back, grizzly, sun, 
stars, etc. 

•1. Gun-hada, having raven, frog, bull-head, star-fish, 
etc. 

Page Nineteen 



These divisions are common to nearly all the tribes. 
Among different tribes they carry different names. Why 
these divisions? In nearly every case it will be observed 
that the tribal totems represent the elements : air, earth 
and sea. This will be noted also on the totems in Stanley 
Park. The Indians themselves are not clear on this point, 
but in some vague way they connect it with a great flood, 
of which traditions persist. 

So much, then, for the origin of totemism. It is lost 
in antiquity, and shrouded in mystery. The Indians do 
not speak with authority on this point. Neither do we. 
Before noting something of the "up-build" of totems, it 
remains to tell something further of the significance of 
Totemism among primitive peoples. 

This significance is still apparent. It is still strong. 
It still binds. It is the strongest bond among the Indians. 
The significance is two-fold — religious and social. 

The religious significance has already been noted. 
The Indian religion consists of Totemism and Shamanism. 
The Shaman is the Medicine Man. He functions as an 
intercessor. But under Totemism the individual comes 
into direct contact with the spiritual world. To the Indian 
the world is full of spirits. They are everywhere — not con- 
fined to animate objects. The religion of the Indian, and 
his totem, are very closely related. 

The social aspect of Totemism, however, is equally 
strong. It is the outward manifestation of the inward 
religion. The brotherhoods indicated by the different 
crests, or totems, have many virtues to commend them. 
They promote hospitality, help to preserve peace, and 
create a sense of brotherhood. 

Indians from the North, shipwrecked on a strange 
part of the coast, often had good reason to bless the 
hospitality fostered by the crest-brotherhoods. Any one 
having a common crest would be glad to welcome him as a 
friend and brother. Having found his crest brother, the 
shipwrecked Indian would no longer consider himself a 
stranger. 

Page Twenty 



•■■v*"r K"JM B a g e - 




Page Twenty-one 



It will be seen that this institution was a valuable aid 
in the preservation of peace between the different tribes. 
Tribes might be at war ; but members of opposing tribes, 
having the same totem, would not fight each other. A 
totem brother would not consciously fight a totem brother. 
The totem ties were stronger than the larger, or tribal, 
ties. 

Scattered Indians having the same totem formed a 
brotherhood. Each member enjoyed certain privileges of 
the brotherhood. The sense of honor was strong. Each 
member was jealous of the glory and honor of his crest. 
Thus a marriage of one of the Raven Clan would be sup- 
ported by all the Ravens in the vicinity. All would chip 
in to make the celebration an event worthy of the Raven 
Clan. Members were united for attack or defense, for the 
glory of the whole. 

Such a system was not without its own peculiar evils. 
It fostered the "potlatch" spirit. The potlatch in itself 
may have been a thing of glory ; but individuals, and even 
tribes, sometimes beggared themselves in an effort to make 
a more ostentatious display than their neighbours had 
done, or could do. But, in the main, crest brotherhoods 
were a blessing. They created, or fostered, the virtues of 
peace, and friendship, and hospitality. 

The building of a totem was a work of art. We are 
accustomed to think of the art of the aborigines as crude ; 
but, viewed sympathetically, it represents a culture far in 
advance of that of many other primitive peoples. The 
carvers were gifted men. Many of the conventional designs 
would not be despised by designers to-day. In the felling 
of a tree, and in the erection of a totem, the early Indians 
derived no help from the science and machinery that con- 
tribute so much towards speed and efficiency to-day. It 
was a tremendous task, demanding great expenditures of 
time, patience, energy, ingenuity, and "money." 

The totems may appear to us to be crude, and often 
grotesque ; but the more sympathetically we regard the 

Page Twenty-three 



work, the less grotesque it appears to be. The fact is that 
the men who carved the totems were exceptionally gifted 
men. Once in a while a man would arise having a peculiar 
gift for carving ; but, as a rule, the craft was handed 
down from father to son. Sometimes different sections of 
the work were performed by different men. Four carvers 
might work on the same pole. The carvers would vie with 
one another. They loved "artistic complexity." Great 
skill was shown in "dovetailing" together the various units 
that made up the whole. This excellency of art has be- 
come less apparent in recent years. The decorators were 
recognized as a well-defined class. Many of the designs of 
the Indians are just beginning to be appreciated by the 
white people. We are beginning to realize that they have 
an economic value. Mr. Harlan I. Smith, the Dominion 
Archaeologist, has been pointing this out for years. 

The felling of a tree for a totem was a long, slow, 
painful, laborious process among the aborigines, before 
they learned to use the tools and copy the methods of the 
white man. The Indians had only the crudest of tools. 
Often they were fashioned of stone. Fire was applied to 
the base of a tree, and the tree was so burned as to fall 
in a desired direction. The making of a totem was often 
the work of years. The cost would sometimes run into 
thousands of dollars of our money. 

The colours were derived from vegetable and mineral 
materials. The colouring was wonderfully bright, and time 
has shown it to have a lasting quality which artists to-day 
might envy. 

Altogether, then, Totemism was a remarkable insti- 
tution. Its origin is obscure. Its significance was deep and 
far-reaching. It was the result of a long, slow growth. 
It is a process of Evolution. Totemism seems to indicate 
that primitive peoples had glimpses of profound scientific 
truths. They may not have learned the "why" and the 
"wherefore" of all they practised ; but we shall do well not 
to consider them uneducated, though un-lettered. 

Page Twenty-four 



Brief List of References. 

1. E./B. Art. "Totcmism." 

2. H.D.R. & E. Art. "Totemism." 

3. 35th Annual Report of the Bureau of American 
Ethnology, 1913 and 1914 (Smithsonian). 

4. An Album of Prehistoric Canadian Art by Har- 
lan I. Smith. (Bulletin No. 37.) 

5. Frazer's "Totemism" and "The Golden Bough." 

6. A Lang. "The Secret of the Totem." 



Page Twetity-five 



CHAPTER III. 

THE POLES IN THE PARK 



The poles in the Park have aroused much curiosity. 
No better spot could have been chosen. In Stanley Park 
they stand on the verge of the "forest primeval." They 
are close by the Lumberman's Arch. To the North is the 
narrow channel which connects Burrard Inlet with the 
waters of the Coast. Across the Narrows, mountains look 
down on thousands of years of Indian history. It is also 
fitting that within the bounds of the same Park a memorial 
should have been erected to the memory of Pauline 
Johnson, who, in her time, did so much to interpret the 
spirit and preserve the legends of the Indians. Forest, 
mountain, and sea — fitting surroundings for the marks and 
relics of other days. 
"Still stands the forest primeval ; but under the shade of 

its branches 
Dwells another race, with other customs and language." 

The curious visitor to Stanley Park will naturally ask 
three questions regarding the poles : 

(a) What are they.^^ 

(b) How were they brought to the Park.'^ 

(c) What do they mean.'' 

In answering these questions, we shall tell some inter- 
esting details about the poles ; we shall note how modern 
methods made it possible to ship them a long way in a 
short time; and we shall help the enquirer to understand 
the meaning of the strange hieroglyphics on the totems. 

(a) First of all, then, what are they? Of the four 
poles to be seen in the Park, the lesser two are house-posts ; 
the remaining two are totems. 

Page Twenty-six 




CHIEF WAKIUS 

Wakius' Totem records the intermarriage of families 
of three different clans 



Page Twenty-seven 



1. The main one stands between the two corner 
posts. It belonged to Chief Wakius. He hves at Alert 
Bay. He is an old man, having passed the allotted span. 
Wakius is blind now, and hardly able to walk. A great 
deal of the folk-lore of the Indians is locked up in the 
minds of such old chiefs. The younger generation is be- 
ginning to fail to carry on the legends which for so long 
have been handed down. But much has been preserved by 
travellers and missionaries, to whom we are indebted for 
the stories that throw a flood of light on the strange signs 
of the totems. 

2. The other totem belonged to one called Sisa- 
kaulas. It was his mark. He lived formerly at Kingcombe 
Inlet, but is now resident at Alert Bay. Sisa-kaulas is now 
an invalid, suffering from paralysis. He can hear with 
difficulty, but is unable to speak. 

Wakius is pronounced Wah-kis : accent on first syl- 
lable. The word means "good river" (i.e., a stream of 
property flowing towards him). The "k" in Sisa-kaulas 
has a guttural sound. The interpretation of the word is, 
"Everybody paddling towards him." 

(b) The "Why.^" behind the erection of the totem 
poles in Stanley Park has already been told. The "How.''" 
may be briefly indicated. The former pole — Wakius' — was 
purchased by the Art, Historical and Scientific Associa- 
tion of Vancouver. In making the purchase, several indi- 
viduals acted as "agents" for the Association. The pole 
cost the A.H.S. .$700.00* The other totem was presented 
to the A. H. S. by Mr. W. C. Shelly, who has long identi- 
fied himself with the Parks Board. The poles were shipped 
from their respective "homes" to Vancouver, and erected in 
the Park as the first unit of the larger scheme of an In- 
dian village, already alluded to. 

(c) What do they mean.'^ In deciphering the totems, 
we shall start at the top and "read" downwards. Starting 
at the top of the main totem — Wakius', between the two 

* This money was raised by public subscription. 

Page Twenty-mne 



corner posts — one will notice a bird, a fish, an animal : 
then a man, another bird, and another animal. Reading 
down the other pole (which stands in front and a little to 
the right), one finds a bird, a man, a whale, a sea-otter, a 
sea-bear, and, at the bottom, a carved head. For con- 
venience, we will set these down in the order in which they 
occur : 

1. Wakius' Totem. 2. Sisa-kaulas' Totem 

(i) Bird. (i) Bird, 

(ii) Whale. (ii) Man. 

(iii) Wolf. (iii) Whale, 

(iv) Man. (iv) Sea-otter, 

(v) Bird. (v) Sea-bear, 

(vi) Animal. (vi) Carved head, 

(vii) Bird. 

(viii) Entrance. 

Each sign is the centre of some legend. These legends 
may be history seen through primitive minds. 

1. Wakius' Totem. The larger totem poles usually 
have seven crests : 

(i) The bird at the top of Wakius' pole is the Thun- 
derbird. It is a crest of the Raven Clan. On the breast of 
the Thunderbird will be noticed a human face. This refers 
to the belief that this mythological bird had human, as 
well as superhuman, qualities. It will be seen that a whale 
is held in the talons of the great bird. This is emblematic 
of victory. The Thunderbird was the enemy of the whale. 
The great bird triumphed over the great fish. 

The natural histories tell us nothing about the Thun- 
derbird. The elements were obedient to its word. Did 
thunder fill the air.'' The bird was only flapping its wings. 
Did lightning dart across the sky.'' Thunderbird was 
winking. Did it rain furiously.'' Perhaps the bird was 
angry. 

(ii) The figures on the totem poles are often hard 
to distinguish, but the whale is easily identified. The 

Page Thirty 




WAKIUS" TOTEM IN ORIGINAL SETTING 
AT ALERT BAY. 



Page Thirty-one 



second figure on Wakius' pole (reading downwards) is the 
whale. It is the fin-back, or killer whale. The whale was 
formerly supposed by Indians to be able to convert itself 
at will into a man. It plays a large part in Indian myth- 
ology. The whale represents the lordship of the sea. 

(iii) Immediately below the whale is the wolf. The 
wolf appears to have a man's head between its jaws. The 
wolf represents the genius of the land, just as the whale 
represents the lordship of the sea, and the eagle, the king- 
dom of the air. The wolf would indicate that certain mem- 
bers of the wolf clan were among the ancestors of the Chief 
whose totem we are describing. 

(iv) According to Mr. George Hunt, a recognized 
authority, the figure below the wolf is Xenwaqawa ; that 
is. Wisdom, or the wise one. At a potlatch on Turnour 
Island, in 1893, picking up a small model of his totem, 
Wakius said, "This is the Walking Stick, and the root of 
my family : and now in this potlatch I am giving I have 
to turn it into a Speaker's Staff." Hence the totem is 
known as Wakius' Talking Stick. The story of Wakius' 
great ancestor, Nenwaqaw, tells of how he and his sons 
outwitted the great Cannibal-at-the-North-End-of-the 
World, who feasted himself at the expense of the tribe. 
The long legend is told by ]Mr. Hunt in the 3oth Annual 
Report of the Bureau of American Ethnologv (1913-1-1), 
Part 2, pp. 1222-121-8. 

(v) Next comes a mythological bird, known as the 
Hoh-hok. The likeness of the Hoh-hok was frequently 
used in the huge masks worn on ceremonial occasions, or 
at Cannibal dances, by the Indians of Rivers Inlet, and by 
the Kwakiutl Indians of Alert Bay and Cape iNIudge. 

(vi) The bird rests on the bear. In carvings of the 
bear the Indians usually represent the ears. The bears 
seen on the corner posts on either side are typical. Note 
the fan-shaped ears, the tusks, and the "snout." The faces 
on the paws indicate how powerful the bear is. Members 
of the bear family married into Nenwaqawa's family. 

Page Thirty-three 



(vii) To see the next figure as it will appear when 
completed, reference must be made to the photograph 
showing Wakius' Totem in its original setting. At present 
only the eyes suggest the great Raven, which figures so 
prominently in the original setting. The beak and the 
background will be seen in the accompanying illustration. 

The Raven was the great Creator God among the 
Indians of B. C. The Raven was the source of light, and 
life. For the legend below we are indebted to Rev. S. S. 
Osterhout, Ph.D., who readily lent his assistance in the 
preparation of this description. 




THE RAVEN 

Legend of the Light. "A long time ago there was no light 
upon the earth. Darkness brooded over all the land, and the deepest 
forest was as the open plain, for unbrolsen night enfolded aU. There 
was no sun, no moon, no stars. 

"In those days the Indians did all their work by the flickering 
gleam from carefully hoarded fires. Yet they longed for light which 
would not burn out, so two wise men took counsel together. Their 
names were Wigiat and Lakabola. 

"Wigiat and Lakabola had heard that very far above the earth 
was a place of great light which never burned out. So they changed 
themselves into two ravens and flew upwards in a spiral flight. Up 
and up they went, high and higher, until at last they came to a small 
opening in the sky, through which poured a beam of light, and which 
was guarded by tongues of fire. As they were about to fly through 
the opening it vanished. They hovered nearby, and soon the light 
appeared again. They saw that this "eye" opened and shut slowly 
and evenly, so they arranged that when next it opened one should 
pop through. The other should wait, and when the "eye" opened a 
second time he should pop through. 

"This they did, and found themselves in a world of dazzling 
light. Afraid that their black coats would attract attention, they 
changed themselves into two pine needles and dropped into a foun- 

Page Thirty-four 



tain, where many maidens came to draw water. They contrived to 
get into the jars of two sister maidens, one pine needle in each jar. 
Again their plan succeeded. Finally, by miraculous birth, Wigiat 
and Lakabolo were born into the world of light as the children of 
the two sister maidens. 

"They played with the other children, seeming little different from 
them. But always in the back of his head each boy carried a plan 
to get the secret of light and carry it back to the world below. At 
last one day, while playing in the lodge of the Chief, they spied in 
the corner a ball. The ball was the size of a man's head, and it shone 
brighter than anything that Wigiat and Lakabola had ever seen 
before. They asked to play with it; but the old Chief shook his head, 
and spoke of other things. Then it occurred to the boys that in this 
ball dwelt the secret of light. They coaxed and wheedled until the 
old Chief let them roll it a little distance outside the lodge. At last 
they had their way, but with many warnings not to roll the crystal 
ball beyond the corner post of the lodge. For a while they played 
about the door, and the old Chief, seeming contented, returned to his 
dozing before the fire. By and by, loud snoring told them that he 
slept. Then swiftly they rolled the ball away, away until once more 
they reached the pulsing hole in the sky guarded by tongues of fire. 

"The two wise men (for wise men they had remained through 
their disguises) changed themselves to ravens again in a flash. As 
the hole swelled to its largest, first one popped through with the ball 
poised upon his back. Then the other, waiting his turn, popped 
through also. Downward they flew, in lessening spirals, until they 
alighted on the bank of the Naas River. It was Spring; and the 
Indians, by the dull red flicker of burning rushes, were fishing for 
oolachans. The two wise men, outside the rim of feeble light, called 
to them, 'Ago'l hashak-shim a?' (What is it that ye most need?) 
The Indians believed that it was some great spirit, speaking to them 
from out the world-old darkness. Not to answer rashly, and perhaps 
throw away a great gift, they held a meeting. When they had agreed 
upon the greatest need, they appointed a spokesman; and when next 
the spirit-call (as they believed it to be) floated across to them, they 
answered, 'Goibak '1 hashakshim a' (It is light of which we have 
most need). 

"As the last word left his mouth the ravens tossed the great 
crystal ball between them. The beautiful ball became shattered in 
many pieces, but from within it there poured a white flood of light. 
There they float about like thistle down ever since. The largest, 
brightest piece is the sun. The second largest, and the second bright- 
est is the moon. The countless tiny bits that were chipped off the 
ball are the stars. The lesser lights cannot be seen, except when the 
great sun floats out of sight for a while, leaving the world to night, 
and the moon, and the stars." 

(viii) The entrance to the Chief's house (or Lodge) 
was through the throat of the Raven. The entrance is 
about five feet in height. (Note the piece of natural bent 
wood, inserted to give strength to the pole at its weakest 
point. Also, timbers at rear for same purpose.) 

Page Thirty-five 



2. SiSA-KAULAS. The story of this totem was sup- 
phed by Mrs. Jane Cook, of Alert Bay. It tells of the 
Chief's great ancestor, See-wid. 

See-wid was a delicate boy. His father was dis- 
appointed in him : he had liopcd that the son would be the 
glory of the family. One night a young brave saved the 
tribe from destruction at the hands of their enemies. This 
only made the father more ill-disposed towards his son, 
See-wid, One day See-wid walked off into the woods. He 
walked and walked, not caring what became of him. At 
length he sat down by a pool. Looking into the glassy 
waters, he pondered long. He brooded over his misfor- 
tunes. Presently the waters became troubled, and began 
to rise. See-wid did not move. A great frog appeared in 
the water. "Do you want to come with me?" the frog 
inquired. See-wid answered that he was willing to go, and 
placed himself on the back of the frog. The frog went 
down, down, down, till it touched bottom. The unhappy 
boy forgot his miseries, for, at the bottom of the sea, the 
Spirit of the deep gave him permission to use for crests 
the animals he had seen at the bottom of the sea ; hence 
the sea-bear, sea-otter, whale. When, after a long time, 
See-wid appeared on the earth again, he had strange trials 
to pass through before he could resume the life of an ordi- 
nary mortal. But when these trials were over, the father 
rejoiced in the son, who became great and powerful. 

(i) Sisa-kaulas' totem stands in front (and a little to 
the right) of Wakius'. It is a fine specimen of native 
work, though less imposing than Wakius'. The crest at 
the top is a bird closely related to the bird at the top of 
Wakius' totem. The bird, with folded wings, is Kolus, the 
sister to the Thunderbird. 

(ii) The man represents one of the ancestors of Sisa- 
kaulas. The child in the man's embrace indicates that the 
Chief had a son, who also (in his turn) became a Chief. 

(iii) The feet of the man are resting on the turned- 
back tail of the killer whale. The "flippers" are painted 
on the sides. On the back of the whale is painted a small 
human face. 

Page Thirty-six 




CHIEF SISA-KAULAS 



Page Thirty-seven 




SISA-KAULAS' TOTEM (ON THE RIGHT)) 
IN ORIGINAL SETTING 



Page Thirty-nine 



(iv) The sea-otter is shown devouring a sea-urchin, 
or sea-egg. Note the holes for the spikes of the sea-egg. 
These spikes will afterwards be inserted, and correspond 
with those shown in the photograph of the totem in its 
original setting. Note also the tail of the sea-otter: it is 
turned up between the hind legs, and appears in front of 
the lower part of the body. 

(v) The sea-bear is a mythological animal. (Note 
the ears on the sides.) It was supposed to be able to live 
in the sea, and to penetrate the interior of the earth. 

(vi) The carved head at the bottom is a mark of de- 
fiance, or triumph. That figure tells of one who spoke evil 
of the Chief. But the Chief got the best of the argument. 
The rival is crushed. (Note wide-open mouth.) 

3. House Posts. The corner post on the left, as 
well as the one on the right, is surmounted by the Thunder- 
bird. In both cases the bird rests on a grizzly bear. Each 
bear is embracing a man. The grizzly bears were devourers 
of human flesh. The grizzly was the one bear dreaded by 
the Indians. The grizzly was usually avoided, even by the 
best and bravest of Indian hunters. The bear is t^'pical 
of strength, which indicates power, which indicates au- 
thority. Authority becomes a Chief. 

Looking over the poles again, it will be seen that the 
carvings represent much history, mythological, personal, 
family, and tribal. It is impossible for us to-day to trans- 
late all the Indian hieroglyphics into English. INIuch of 
it the Indians themselves do not understand. But enough 
has been written to indicate that the totems are full of 
meaning. jNIuch of that meaning is lost forever. INIuch 
may yet be preserved by patient, persevering, persistent, 
sympathetic study. 



Page Forty-one 



CHAPTER IV. 

NOTE ON INDIAN CANOE 



Vancouver, of British Columbia, is a modern City. It 
is still young, having fewer years to boast of than many 
of her citizens. Indeed, it is difficult for the native sons 
and daughters of the rising generation to realize that 
within the memory of "old-timers" there was not a trace 
of Vancouver as we know it to-day. The gateway of 
Canada, looking across the Pacific to the Orient, was 
hardly dreamed of fifty years ago. Then it was a paradise 
for the Indians of the Coast and the Interior. Tribes, re- 
membered only by the names they bore, roamed across the 
country. They sailed the rivers and seas in canoes, few 
of which remain. It is of one of these canoes this chapter 
will tell. The canoe now lies near the Totem Poles. Many 
have inquired how it came to be where it now is. 

The canoe was offered to the A. H. S. by Mrs. Jack- 
son, who lives by the Harrison River, about eighty miles 
distant from Vancouver. From information received, it 
appeared that this canoe had been lying high and dry for 
nearly forty years. Members of the Association wondered 
if the canoe could be successfully navigated to the Coast. 
The Harrison River runs into the Fraser, which is often 
treacherous. Besides — and this was the real point that 
gave cause for anxiety — would the vessel be seaworthy 
after all these years? After some correspondence, it was 
arranged to have the canoe placed in the water, and left 
there for one week. That was considered to be test enough 
as to her seagoing qualities. And so, the President of the 
Association, and three others, arranged to go for the 
canoe on Thursday, March 20th, lOS-l. 

Page Forty-two l\ D 1 <W. O y^ 

f 



The journey to Harrison Mills was made, as ar- 
ranged, by rail. From the depot to where the canoe was 
lying was about an hour's walk. The thoughts of the 
party are easily imagined: Will the canoe be leaking? 
Will it be safe to attempt the journey? and so on. Arrived 
at their destination, the party found the canoe. It had no 
water inside. Neither was there any water around, for it 
was not in the water at all, but still high and dry, about 
a quarter of a mile from the banks of the river. The canoe 
was found on a scaffolding, high enough to enable the 
party to examine it from beneath. It was sheltered in a 
barn, on the property of INIrs. Jackson. It had been 
propped up so for sixteen years. Visions of Robinson 
Crusoe and his dugout flitted before the adventurers. 

Examination of the canoe revealed the true nature of 
the task in hand. It was the Nootka type, seagoing canoe, 
dug from a single cedar log. In length it was thirty-five 
feet. It was fronted by an enormous beak, peak, or prow. 
So far as could be judged, it was waterproof. But this 
remained to be seen. How this interesting relic of bygone 
days came to find a resting place in the Valley was not 
discovered. It was learned, however, that it belonged to 
the kwakiutl Indians. It has been paddled up the Fraser 
River forty years ago. Probably as many as twenty 
Indians took part in this long and difficult journey. The 
Indians had gone to visit the Chehalis Indians, who lived in 
the Fraser Valley. Evidently they were on a friendly mis- 
sion, for they left their great canoe and returned in one 
more easy to navigate. 

Great care had to be exercised in lowering the canoe. 
This was a difficult task. It required great care, consid- 
erable exertion, and much patience. Slowly, and method- 
ically, the canoe was lowered, a few inches at a time, now 
forward, now aft. A team of horses was secured. The 
first quarter of a mile of the long journey had to be made 
across country. At last the weary travellers found them- 
selves by the banks of the river. The dugout was success- 
fully launched. She appeared to be seaworthy. A small 
sail was rigged up. It was the work of one man to handle 

. ■ »{ f/i Page Forty-three 



the sail ; one man steered. The remaining two arranged to 
take turn about at the oars. By turn about was meant an 
hour at a time. And so, after many trials, and much 
provocation, the long journey to the Coast was actually 
begun. 

The journey was completed in four stages. Mission 
was reached at the end of the first stage. The second day 
brought the voyagers to New Westminster. Marpole was 
the third objective. From there to Stanley Park com- 
pleted the journey. 

When the old warship had found its last resting place 
near the site of the proposed Indian village, the brave crew 
received the thanks of the Association. 



Conclusion. 



The services of the A. H. S. in erecting totem poles 
in Stanley Park will become more and more apparent as 
time goes on. The following sentences, from Explorations 
and Field Work of the Smithsonian Institutiori in 1922, 
indicate how rapidly good examples of native work are 
becoming scarce : 

"At the town of Tuxekan an observer in 1916 counted 
125 poles standing. In 1922, only 50 were left. The in- 
formation about the poles, also, is disappearing even more 
rapidly than the poles themselves, for only the old people 
know or care." 

It is one of the aims of the A. H. S. to create, or 
foster, more sympathetic interest and appreciation of na- 
tive art and folk-lore. For this purpose the Museum is 
open to the public, and lectures are given monthly during 
the Winter. The Museum belongs to the citizens of Van- 
couver. 

In these pages we have endeavoured to tell something 
of the A. H. S., and something about the Totem Poles in 
Stanley Park. It is hoped that a deeper and wider interest 
may be inspired in Art, History and Science. 

Page Forty-four 













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